G
guanophore
Guest
Yes, this is very well elucidated. I contend that the common perception of what it is to be “Catholic” may be entirely irrelevant. Here in the States we have a majority of parish members who claim to be Catholic, yet reject the Teachings of the Church. I do agree with you that their actions are ascribed to the CC. Many of our evangelical brethren use these dissident or nominal Catholics to form their perception of the CC.Actually no, I’m not saying that.
First of all, I am not talking about “bad Catholics,” but about a mistaken definition (whether official or tacit) of what it means to be a good Catholic. According to IV Lateran, *not *reporting heretics to the authorities (which in practice meant that if they didn’t repent they would be burned at the stake) made you a bad Catholic. Informing on your friends and neighbors, leading to their possible torture and death, made you a good Catholic. I have already requested you not to introduce the “bad Catholics” argument, because frankly it makes a mockery of the issue. The distinction I’m making is between someone doing a bad thing because they give in to temptation in spite of knowing that the Church says it is bad, and someone doing a bad thing (or more broadly, something that does not contribute to the expression and enjoyment of the Fullness of the Faith and its manifestation to the world) because they believe that it is a good thing.
I agree with you. But consider a couple historical comparisons. When Paul was evangelizing, he came upon a group of disciples who “had not even heard that there was a HS”. Paul prayed for them and they received. However, they were believers and disciples before that. Similarly, if persons who claim to be Catholic, or are Catholic, are failing in the fullness of the Truth, why would you define “church” by those who are lacking, rather than by those who have the fullness?Code:I am arguing that this distinction makes a real difference in terms of whether the action in question is an action of the Church or not, and that the distinction you are making does not.
Another example can be found in the Arian heresy. 80% of the Church had fallen into this heresy with the bishops and congregations in wide geographical regions. You are saying that the “Church” (80% that were in error) taught wrongly, or believed wrongly. In contrast, I would say that those “members” of the church taught or believed wrongly. Since the 20% who adhered to the apostolic teaching were the ones who were able to say “right to the HS and to us”, this is the only portion that can be defined as “church” according to the Apostolic criteria. Eventually, this heresy was defeated, and those members who had wandered from the Truth were reunited with the Church in her infallible teaching.
I do not know if it is any consolation, but I think I am following you.The difference between us is that I recognize the distinction you are making, and argue against it. But you fail to recognize the distinction I am making, and insist on ascribing to me a distinction that I have told you over and over I am not making!
Did I not recently read in one of your posts that you would join if the Roman communion had worked out their issues with the Orthodox?Furthermore, I am not saying that we should not join any Communion where such faults exist–if that were true I would certainly not be an Anglican another minute! I have no objection to being in communion with Rome. I have an objection to leaving my present Communion for yours under the conditions that you require. If I were already a member of your Communion, my present views would not require me to leave you.
Have you considered that both things may be true? That the successor of Peter in Rome is the custodian of the Petrine gifts, and that there are also fallible ecclesiasitcal supoeriors wh command things contrary to the law of Christ? You are very intelligent, Edwin. I can’t believe that you are unable to hold such a dichotomy.Indeed. And since I am not convinced that Rome has the authority you claim, I remain in the same boat as the disciples–obeying fallible ecclesiastical superiors except when they command things contrary to the law of Christ.
And may this more perfect communion hasten to us, as we to it.But this is an argument for remaining in our present affiliations, rather than leaving them for some supposedly more perfect Communion!
Edwin